“O people! The Messenger of Allah said: Whoever sees a tyrannical ruler who has made what is forbidden by Allah lawful, who breaks the covenant of Allah, who goes against the Sunnah and laws of the Messenger of Allah, and who follows the path of sin, oppression, and enmity among the people of Allah, and does not oppose him through action or speech, it is incumbent upon Allah to place him in the same place as that tyrannical ruler (in Hell).”[1]
Imam Hussain ibn Ali (peace be upon him)
Devotion to God, the pursuit of justice, freedom, asceticism, piety, bravery, frankness, and all the human virtues that appeared in Ali and his family were the fruits of the tree of monotheism, God-worship, submission, and pure devotion to the Source. Whenever two paths came before them, they chose the one that was more pleasing to God.
The greatest manifestation of purity, nobility, and the reflection of truth and devotion to God in this family was the uprising of Hussain (peace be upon him) against Yazid and the Umayyad regime, which was a pure, divine revolt and religious movement.
When Hussain (peace be upon him) decided to migrate from the blessed city of Medina to the holy city of Mecca, and when he later made the decision to travel to Iraq, the prominent figures and leaders of Islam became deeply concerned and fearful. They were certain, based on the prophecies of the Prophet (peace be upon him), that martyrdom awaited Hussain (peace be upon him). Observing the current situation, the dominance of the Umayyads over the Islamic world, the fear they instilled with their oppression, and the suffocating atmosphere that enveloped the hearts of the Muslims, they were disheartened about the possibility of confronting such a tyrannical regime. Furthermore, considering the trials faced by the people of Kufa during the reign of Amir al-Mu’minin and Imam al-Hasan (peace be upon them), the future seemed bleak. Thus, they knew that Hussain (peace be upon him) was heading toward death and martyrdom, and the chances of this struggle ending differently were very slim. In this regard, Ibn Abbas is reported to have said: “We had no doubt that Hussain (peace be upon him) would be killed in Karbala.” [2]
Similarly, the words of Farazdaq to Imam Hussain (peace be upon him) were: “The hearts of the people are with you, but their swords are with the Umayyads,” [3] which fully describes the situation of the people at that time, indicating both the spiritual and national position of Hussain (peace be upon him) in their hearts, as well as the moral weakness and lack of courage among them.
Therefore, it is wrong to attribute political factors, material interests, personal gains, or tribal and familial disputes to the cause of Hussain’s (peace be upon him) uprising. Hussain was a man of God and a special servant of God. He is the one who, in his famous will to his brother Muhammad ibn Hanafiyyah, said: “I did not rise for the purpose of rebellion or oppression, nor to reject the truth, nor to cause corruption and injustice. Rather, I rose to reform the affairs of the ummah of my grandfather, Muhammad (peace be upon him). I want to enjoin good and forbid evil and to follow the example of my grandfather, the Prophet (peace be upon him), and my father, Ali ibn Abi Talib (peace be upon him).” [4]
Thus, Hussain (peace be upon him), in his uprising, sought neither worldly power nor material wealth and influence. He refrained from pledging allegiance to Yazid in obedience to God, he migrated from the sacred cities for the sake of God’s command, and he fought for the fulfillment of God’s will. Therefore, the only cause for Hussain’s (peace be upon him) uprising was God’s command and fulfilling his duty.
Taken from the book “A Glimpse of the Greatness of Imam Hussain (peace be upon him)” by Ayatollah Safi Golpaygani (with minor modifications)
Footnotes:
[1] Maqtal al-Khwārizmī, Volume 1, p. 234
[2] Tarikh al-Tabari, Volume 4, p. 290 – Tadhkira al-Khawas, p. 251
[3] “Their hearts are with you, but their swords are against you,” (Maqtal al-Khwārizmī, Chapter 8, p. 160)
[4] Bihar al-Anwar, Volume 44, p. 329 – Nafas al-Mahmum, Chapter 9, p. 38 – Sumu al-Ma’ani, p. 112